Two Readings of the Law
“And all the people gathered themselves together as one man into the street that was before the water gate; and they spake unto Ezra the scribe to bring the book of the law of Moses, which Jehovah had commanded to Israel” (Nehemiah 8:1).
Ezra and Nehemiah returned to Jerusalem from Babylon and Persia respectively. Their object was the same: to revive the work of God in Israel’s capital city. Ezra returned in the seventh year of the Persian king Artaxerxes, and Nehemiah returned in the 20th year of the same king (Ezra 7:7, Nehemiah 2:1).
Their combined work represents the work of the Harvest, reviving the work of God in the Church, the class destined to become “New Jerusalem” that will descend out of heaven to become the new heavenly government for the world during Christ’s Millennial Kingdom (Revelation 21:2). Ezra seems to represent the work of the early harvest, and Nehemiah the work closing the harvest.
The beginning of Ezra’s work in the 7th year of the King perhaps represents that the harvest work opens in the seventh “year,” or stage, of Christ’s Gospel Age work – the Laodicean stage of the Church. Ezra, the leader of the work at this time, perhaps represents the leader of the work of the Laodicean harvest period, that is, the same as the seventh messenger to the Church.
Ezra’s commission was to “inquire concerning Judah and Jerusalem, according to the law of thy God” (Ezra 7:14) – representing the service of the seventh messenger to attend to the welfare of spiritual Israel, New Jerusalem. For this purpose Ezra was given “silver and gold, which the king… freely offered … with the freewill offering of the people and of the priests” (Ezra 7:15, 16), representing the spiritual bounties of Truth and providence from Jesus, together with the freewilling cooperation of all the Lord’s people who joined in the harvest work by one means or another.
Ezra 7:22 lists other things the King provided, and the number associated with these gifts is always 100. “Unto 100 talents of silver, and to 100 measures of wheat, and to 100 baths of wine, and to 100 baths of oil, and salt without prescribing how much.” The number 100 recurs in the Tabernacle frequently where Christ is pictured. For example, the tabernacle was founded upon 100 sockets, each of a talent of silver, from the ransom money accumulated from the Israelite men – a symbol of Christ’s ransom sacrifice that is the foundation of God’s Plan of Atonement.
The other listed ingredients all pertain to spiritual things – wheat, the church class; wine, atonement; oil, holy Spirit. All of this was for the purpose of reinvigorating the temple sacrifices. “That thou mayest buy speedily with this money bullocks, rams, lambs, with their meal offerings and their drink offerings, and offer them upon the altar of the house of your God which is in Jerusalem” (Ezra 7:17). Likewise during the present harvest period, the intent is to promote the sacrificial services of the consecrated, in order to complete the Church class.
It was widely supposed early in the harvest that the Church would be complete during the days of the seventh messenger. The 1916 Foreword to Volume Three reflects this expectation. “We anticipate that before a very long time perhaps a year or two or three – the full number of the elect will be completed, and all will have gone beyond the Veil and the door will be shut” (pages i, ii). However, it was not to be. All segments of the Truth Movement recognize that this did not occur, and most recognize that the Church even yet, nearly a century later, has not been completed.
This delay in expectations may be reflected in Ezra 4:11-13. Those verses show that Ezra endeavored to complete the walls of Jerusalem – symbolizing completing the Church – but the work was stopped and would wait for the days of Nehemiah.
NEHEMIAH’S WORK
Nehemiah was intent on completing the walls of Jerusalem – representing the closing work of the harvest, namely, completing the Church. Nehemiah received permission of the King for this work in year 20 of Artaxerxes, and as year seven for Ezra was significant, so year 20 for Nehemiah is significant. Two is the number in scripture that represents the holy Spirit, for the Spirit comes to us in two reservoirs, the Old and New Testaments – represented for example by two olives trees, two witnesses, two lampstands, and two swords (Zechariah 4:3, Revelation 11:3,4, Luke 22:38).
That number appears in different orders of magnitude to express the length of the Gospel Age, the age of the holy Spirit’s work of developing the Church. For example, the 2000 cubits in Joshua 3:4, the distance between the priest and the rest of Israel, passing into the divided river Jordan, may represent the present age which stretches from the time the Church is redeemed until the world receives redemption in the kingdom. Something similar may be indicated by the 200 cubits of John 21:8, the 20 fathoms of Acts 27:28, and the 20th year in which Nehemiah’s work began.
If Ezra represents a messenger from our King Jesus to conduct a spiritual revival, who might Nehemiah represent, sent to represent the work of completing the Church? Probably Jesus himself, sent by his superior, Jehovah. Nehemiah was cup-bearer to the king. Another time a cup-bearer is mentioned in scripture is in the dream related to Joseph by a cup-bearer (butler) while in prison. That cup-bearer would be restored to his post on the third day, representing Jesus raised from death on the third day to bear the wine of redemption “which cheereth God and man” (Judges 9:13). The builder of the Temple, Zerubbabel, is commonly recognized as a picture of Jesus who builds the Church, the spiritual temple of God. So the builder of Jerusalem is likely a picture of Jesus who builds the Church, New Jerusalem.
Nehemiah supervised building the walls of Jerusalem. In Revelation the measure of the wall of New Jerusalem is “144 cubits” (probably the height of the wall, Revelation 21:17), which identifies the wall as representing the Church. Nehemiah chapter three itemizes more than 40 different parts of the rebuilding work, perhaps suggesting that the work of completing the Church, though under the unified command of our Lord Jesus, involves the work of many different activities among the Lord’s people, working for the same ultimate purpose.
There are enemies of this building work. Nehemiah 2:19 lists Sanballat the Horonite, Tobiah the Ammonite, and Geshem the Arabian. Chapters four and six speak of their efforts to stop the work and Nehemiah’s response to their threats and ploys. Perhaps those three enemies relate to the three enemies of the Church in Revelation, namely, the Dragon, Beast, and False Prophet. Nevertheless, the walls were completed on the 25th day, near the close of month six, Elul (Nehemiah 6:15). Likewise, the Church will be completed in God’s due time, all the efforts of our enemies notwithstanding.1
AS THE KINGDOM BEGINS
Then the city was complete. But it was largely empty, just as New Jerusalem when complete will be largely empty of humanity. “Now the city was large and great: but the people were few therein, and the houses were not builded” (Nehemiah 7:4). It is the work of the Millennial Kingdom to escort the world into the blessings of God’s Kingdom, so that by the close of the Kingdom only the ungodly will still remain without (Revelation 21:14, 15).
Nehemiah 7:3 says that the gates of the city were not opened until the sun was fully risen – as the gates of New Jerusalem will not be open to admit the world until the Sun of Righteousness has risen to bless the world. Thus in the present dawning period, before the sunrise, the world still does not have access to the blessings of the Kingdom.
Nehemiah 7:1 speaks of setting up the doors, and appointing the porters (door keepers), singers, and Levites for their respective services. All is now ready for the Kingdom. Then “I gave my brother Hanani, and Hananiah the ruler of the palace, charge over Jerusalem: for he was a faithful man, and feared God” (Nehemiah 7:2). Perhaps Nehemiah’s brother Hanani represents the Church, who will rule the world from above, and Hananiah, “a faithful man,” the Ancient Worthies who will administer the Kingdom on earth.
SOMETHING DIFFERENT
Then, from Nehemiah 7:5-73, we have a throwback – a list of the original returnees from Babylon after the decree of Cyrus. Notice in verse 66 the number of returnees, 42,360. That matches the number of returnees recorded in Ezra 2:64, that refers to the original return from exile under Zerubbabel in the first year of Cyrus. That return from Babylon represents the harvest of those coming out of Babylon in the opening year of our great Cyrus, Jesus, commencing his reign at the time of his second advent (Daniel 12:1, where “stand up” refers four times in Daniel 11 to a king coming to the throne).
It seems that the book of Nehemiah, after showing us a glimpse of the completion of the Church, now returns to show us an overview of the whole process of the harvest which leads to the completion of the Church. The first step was coming out of Babylon – the beginning of the Harvest – and that is the context at the opening of chapter eight.
Nehemiah gathered the people on the opening day of month seven. For the first time in this book, Ezra is mentioned – as though to suggest that the opening work of the Harvest is again the focus. This day is appropriate for a public gathering, for the first day of month seven in the Jewish Law was not only a day of new moon, customarily inaugurated with the blowing of silver trumpets (Numbers 10:2, 7, 10), but a climax of such occasions. “In the seventh month, in the first day of the month, shall ye have a sabbath, a memorial of blowing of trumpets, an holy convocation” (Leviticus 23:24). The trumpets announcing the opening of month seven connect in symbol to the seventh trumpet of Revelation, which sounded at the opening of the harvest – when the harvest messenger was still among us.
Ezra Reading the Law
Nehemiah 8:1 shows that the people gathered at the water gate, appropriate to represent the Truths brought to the Lord’s people during the harvest. “And Ezra the priest brought the law before the congregation both of men and women, and all that could hear with understanding, upon the first day of the seventh month” (verse 2). “And he read therein … from the morning until midday … all the people were attentive unto the book of the law” (verse 3).
We suggest that this reading of the law represents the opening up of the Divine Plan of the Ages, the Harvest Truths which have been our blessed portion. Verse four lists the people who were with Ezra on the podium, and gives 13 names. Verse seven gives another list, also with 13 names. This reminds us of the 13 years between Ezra’s return and Nehemiah’s return, and suggests again that the work of the harvest is referred to by this first reading of the Law.
“So they read in the book in the law of God distinctly, and gave the sense, and caused them to understand the reading” (Nehemiah 8:8). Likewise we have had the Divine Plan of the Ages explained in detail, with understanding, through our ears and eyes. The people were grieved at all the things they had formerly neglected – but they were encouraged not to grieve, but to give thanks for the clarity they had now received (Nehemiah 8:9-12).
On the next day they “found written in the law which Jehovah had commanded … that the children of Israel should dwell in booths in the feast of the seventh month” (Nehemiah 8:14). The feast of booths, or feast of tabernacles, is a picture of the Millennial Kingdom blessings for the world (Zechariah 14:16). This is the key to the Plan of God, that there is to follow the present Gospel Age, another age of blessing, for the world. There are two separate and distinct ages of Redemption. This is something the denominations overlook, but we now appreciate as the center of Present Truth during the harvest.
The verses following describe the keeping of that feast, which takes us in symbol into the Kingdom. “And on the eighth day was a solemn assembly, according unto the manner” (Nehemiah 8:18). In the spring time, the seventh day of the feast of unleavened bread was a day of special observance, picturing for the Gospel Age Church that their special rejoicing comes during the seventh stage of the Church, for that is the time during which the Church goes to their reward. The blessing of the world comes in the time following that, thus the “eighth” day – the Kingdom. (Compare Leviticus 8:33, 9:1, where the priesthood is ready to serve on day eight, following seven days of consecration.)
Subsequently, Nehemiah chapter nine describes a second reading of the Law to the Israelites. This second reading of the Law represents the instruction the world will receive during the Millennium. Ezra was mentioned seven times in chapter eight, in connection with the first reading of the Law, representing the harvest. Ezra is not mentioned at all in this second reading of the Law, consistent with the fact that during the Kingdom, the seventh messenger for the Church is not the prominent vehicle for the explanation of the Truth to the world.
Moses stipulated that the Law be read to the people each Sabbath year during the feast of Tabernacles (Deuteronomy 31:10, 11). If this year that Nehemiah read the law was the opening of a Sabbath year, then the year in which Ezra returned earlier would also have been a Sabbath year – perhaps that is one reason Ezra was stimulated to engage in his work at that time.2
The day given for this second reading of the Law is day 24 (Nehemiah 9:1). That is a day number used conspicuously in prophecies about the completion of the Church (Haggai 1:15, 2:10, 18, 20, Zechariah 1:7, Daniel 10:4). Probably this number is used because it is the 8th multiple of three, a number associated with atonement. The church of seven stages is atoned for during the present Gospel Age (7 x 3); the world will receive atonement in the Kingdom (the 8th period of three). In other words, it is another way of expressing the blessing of the world on the eighth day, the time following the seven “days” of the Gospel Age.
Nehemiah 9:4 gives a list of names of those associated with this reading of the Law, and gives eight names. Verse 5 gives another list of eight names. So whereas the previous Ezra reading, picturing the harvest, twice listed 13 names, here for the Kingdom reading we have twice listed 8 names.
This reading of the law will have its desired impact upon the people of the world. Nehemiah 9:3 shows that for three hours they learned, and for another three hours they confessed, repented, and worshipped God.
A COVENANT TO IMPLANT THE LAW
The remainder of Nehemiah chapter nine expresses Israel’s appreciation for the past leading of God, representing that during the Millennium the world will appreciate how God has prepared for their blessing through 6000 years of experience past. The closing verse, 38, tells us that the leaders of Israel then made “a sure covenant, and [wrote] it, and our princes, Levites, and priests, seal[ed] unto it” – to in- still the Law in the hearts and minds of the Israelites thereafter. So during the Kingdom, the leaders of that time will be fully committed to writing the Law of God in the hearts and minds of the world during the Millennial Kingdom.
Chapter 10 specifies those who signed that agreement. First mentioned is Nehemiah, representing our Lord Jesus. Then are listed all the priests, representing the Church class. From verse nine forward are listed all the Levites, representing the Great Company, and from verse 14 the “chief(s) of the people.” Nehemiah 9:38 referred to this group as “princes,” and these evidently represent the Ancient Worthies, made “princes in all the earth” (Psalms 45:16). These are the same groups that appear in the vision of Ezekiel’s Temple: Priests (Church), Levites (Great Company) and Prince (Ancient Worthies) (Ezekiel 44:15, 10, 3).
Nehemiah 10:28 to the close of the chapter lists the commitments made by the Israelites, picturing the commitments the world will make to God during the Millennium. They would not intermarry with the ungodly (verse 30), they would observe sabbath days and years (verse 31), render their obligation to the temple (verse 32), provide for the wood offering (verse 34), and faithfully tithe their produce (verses 35 forward). The world of mankind will be fully committed to Jehovah, and freely render their due unto Him.
– Br. David Rice
(1) Editor note – Elul 25 is six days before the New Year.
(2) The sabbath years Israel observed after their return from Babylon were not commensurate with the sabbath years Israel observed before their captivity in Babylon. When and under what circumstances the sabbath system was renewed has long been a question. If the years referred to above were sabbath years, it would be consistent with suggesting that the Sabbath years were resumed when the Temple was completed by Zerubbabel, noted in Ezra 6:15.
Ezra returned in year 7 of Artaxerxes. Nehemiah returned in year 20. The Sabbath year in Ezra’s time would have commenced in the autumn preceding Ezra’s return. The Sabbath year in Nehemiah’s time would have commenced in the autumn following Nehemiah’s return. Thus, though years 7 and 20 are only 13 years apart, the Sabbath years in question would be 14 years apart.
Ezra’s return on a sabbath year may suggest the harvest work opening in period seven of the Gospel Age. Nehemiah’s reading of the law on a sabbath year may suggest the blessing of the world during their Millennial Sabbath.